In Savitri there is a
striking phrase, “the sense-formed ear” given to us in the context of what
Aswapati listens to in an unusual situation. His daughter Savitri has grown up
into ripened maidenhood and it is his duty, his noble dharmic responsibility as
the ancient custom would see, that without any delay he arrange for her
marriage. But then he has a pretty serious problem also; no heroic or Aryan
prince comes forward to claim her hand in marriage and such a situation causes
him considerable worry. Savitri’s radiant personality puts them all off.
However, Aswapati is a Yogi and can perceive subtle movements, can hear subtle
sounds coming from cosmic fields:
Away from the
terrestrial murmur turned
Where transient calls
and answers mix their flood,
King Aswapati listened
through the ray
To other sounds than meet the sense-formed ear. [1]
The powers that were
long waiting to be born here surged forward with their voice and Aswapati was
alert to hear them, powers that would divinise mortal forms. They are urging
that the opportune moment has arrived and Savitri’s work to set foot on time
and chance and circumstance should get started, that she must discover love and
her destiny. The father advises his daughter to ascend from Nature to
divinity’s heights and meet her greater self beyond Time, one who, we might
say, is waiting for her in the Shalwa forest. Not just a parental concern, but
born of divine parenthood a superconscient awareness is what prompts him to
take initiative by which the coming events shall be shaped.
Indeed, Savitri
which is at once a spiritual and luminously dense hermetic work cannot
but be suggestive of dimensions that are beyond our senses of cognition. As
much as the sense-formed ear, we are also made aware of an occult ear that can
hear the subtle tinkling pace of a long caravan, or a cricket’s rash and fiery
note, or silver laugh of anklet bells, or a forest’s hymn, or the anthem of a
pilgrim sea. [2] Or else there is the Yoga’s swift and alert sensitive ear
which, when the mind has fallen silent, can receive knowledge rushing in like
an oceanic surge; transmuted by the spiritual ray, the Yogi sees the God-face
and hears transcendent speech. [3] Not only that; the commanding voice can
leave its stamp on the recording cells of the brain, [4] the physical receiving
the superconscient. A great change even in the gross body occurs when invade
upon him the powers of the spirit. This can happen even during an intense phase
of activity.
But then what does the sense-formed ear mean?
If mind or Manas is the primary sense behind all the senses, it follows that
the sense organs must have had their origin somewhere there in it: it is the
sight that produces the eye, it is the sound that develops the ear and not the
other way round, and behind sight and sound is the mind sense.
Occult-spiritually, such indeed is the truer deeper mechanism by which our
faculties get formed. There is an action of the sense-mind, explains Sri
Aurobindo in his commentary on the Kena Upanishad, [5] which is superior to the
particular action of the senses and is aware of things even without imaging
them in forms of sight, sound, contact, but which also as a subordinate
operation does image itself in these forms. Sight and the other senses are not
mere results of the development of our physical organs in the terrestrial
evolution. Mind, subconscious in all Matter and evolving in Matter, has
developed these physical organs in order to apply its inherent capacities such
as sight or hearing on the physical plane by physical means for a physical
life; but they are inherent capacities and not dependent on the circumstance of
terrestrial evolution and they can be employed without the use of the physical
eye, ear, skin, palate. It is an action of the functioning of the Sanjnana, the
essential sense which in itself can operate without bodily organs. This sense
is the original capacity of consciousness to feel in itself all that
consciousness has formed and to feel it in all the essential properties and operations
of that which has form, whether represented materially by vibration of sound or
images of light or any other physical symbol. It is at the root of the presence
of our cognitive faculties which also, drawing from the material world,
provides the cognitive instruments. Thus the ear becomes a product of this
double action; the other organs also ditto; when we recognise this sense behind
the senses to be the pre-eminent cause, the originator of our physical
faculties, we essentially get the sense-formed ear.
Perhaps it is something of the kind that must
be happening in the case of Narad who is preparing himself to appear on the
earth. As a being coming from the Overmental world his purple-golden form, the
spiritual body suffused with the reflected light of the transcendental sun, is
presently undergoing a transition to enter the earthly atmosphere. Even as the
modification is taking place, it must be effectively by the agency of the
Sanjnana or the essential sense coming into play. There is a terrestrial base
available for it to happen and it is on that it can build up things. No such
base or foundation or ādhāra for the fuller body of the transcendental
sun or Vijnana exists as yet for it to descend upon earth, no container to hold
its brilliance in all its organic qualities is yet ready. The ancient scripture
speaks of the supreme golden sheath or hiraņmayé paré koşé in which the
Brahman lies, [6] but for it to become a part of the earthly progress no ādhāra
is available in the material substance. The transcendental
creative-expressive sense that is Vijnana cannot at this juncture enter into
the physical, as nothing in the evolutionary process is present to express it,
no occult centre of activity, no Chakra has been formed to lend itself for its
functioning. For this to happen the physical’s mind should first open to the
light of that transcendental sun. This is an altogether new spiritual dimension
which must open out in the scheme of things here, a possibility by which divine
immortality becomes an integral part of the terrestrial working. That had
precisely been the long yogic tapasya of Sri Aurobindo, to establish in the
mind of matter the Supramental. Suchlike was indeed his triumphant siddhi also.
It appears that Narad has a certain
awareness of this possibility materialising now, as we distinctly hear in his
song of the glory and marvel to be born. In that awareness he also shows a
positive concern for this birth to occur: his visit has a luminous element in
the unfoldment of events here. Therefore, with the means available in the
present cosmic working and the command he has over the essential occult
mechanism, he hastens to take a physical body to appear in the
Materialisation of a spiritual
being is an extremely rare phenomenon and if it has to occur it will probably
be for a specific purpose. Narad’s present visit to the earth is to deliver the
Word of Fate. There is the human aspect even in the life of the incarnate and
in the cosmic field there is the constant clash of force against force. There
are as many uncertainties and there are all the contingent factors that come
into this multiple play. Narad is in full know of all this and hence feels it
necessary to strengthen the resolve of Savitri: he hastens to Madra to “steel”
her will. But, more importantly, in the entire sequence he does something
extraordinary, something marvellous: he just does not share his knowledge with
her and with her parents but initiates her into yogic life, gives her Diksha.
Narad makes Savitri aware that beneath the reality of her newfound love there
is the stubborn evolutionary antagonist, the stumbling block standing across
its path, across the path of the divine Event. Savitri cannot be oblivious to
it but must prepare herself to meet it. She must awaken to the reality of her
spirit. Thus sooner than later she is led to do the Shakti Yoga. Narad has set
into motion the entire process in the rich circumstance of her life’s calling.
After meeting Satyavan, Savitri was moving in a dream world, like “a silver
deer”, or like “a ruby-eyed snow-winged dove”, or like “a wind-goddess”. She
was as yet unaware of the ways of this world of toil and quest and grief and
hope. Narad tells her in no uncertain terms that “Life’s perilous music” and
that she must awaken to the “truest truth” of her being:
O thou who hast come to
this great perilous world
Now only seen through
the splendour of thy dreams,
Where hardly love and
beauty can live safe,
Thyself a being
dangerously great,
A soul alone in a
golden house of thought
Has lived walled in by
the safety of thy dreams.
On heights of happiness
leaving doom asleep
Who hunts unseen the
unconscious lives of men,
If thy heart could live
locked in the ideal’s gold,
As high, as happy might
thy waking be!
If for all time doom could be left to sleep! [7]
Savitri is locked in the ideal’s
gold; she must come out of the safety of that dream and see that in her
innocent and unwitting state inescapable doom does not hunt her out and knock
her down. She is unconscious and must become conscious. Her love is all right
but presently it cannot give her that consciousness, that awareness with its
power to meet the inevitable fate, the calamitous destiny. She must do Yoga.
Narad initiates her into it.
Let us, however, look into the
aspect of the occult-spiritual alchemy concerned with the heavenly spiritual
becoming the gross earthly corporeal, the causal or kāraņa śarīra
through the sūkşma becoming the sthūla. Narad is a sage from
If preparing a physical form is by
the process of gathering up of subtle and gross elements of the universe, then
by a similar process in the reverse the dissolution of that form would take
place when Narad the celestial being would return to his home in Paradise; it
would mean the withdrawal of the will as far as the physical is concerned. The
elements which were gathered up would be returned to the respective sources.
But then, significantly, while the form might get dissolved, the spiritual
force released by him would stay on with all its effective dynamism; it would
become a permanent part of the earth’s asset, earth’s merit. It would become
the spiritual wealth or Punya of the Earth, Prithvi, or Bhumi who supports
growth, all expansion in manifesting dimensions of the Infinite.
Although the Sankhya gives the
metaphysics of materialisation, the actual process is yet an unknown occult
chemistry. But Narad knows the occult chemistry. He comes from
It is the body that is in the
spirit and not the spirit in it; body is the result of the spirit’s will, a
derivative of the spiritual. The spirit has a form and it is that which
expresses itself in the physical. When the immortal being comes to the earth it
is the projection of this form which turns into a gross body. From the elements
of the secret cosmic nature and with the power of the knowledge-will, and not
out of the inconscient energy, would he create his body. The five elemental
conditions of matter have their first origin in the creative superconscient
Nature. But in the multifold cosmic operations that Nature stays one step
behind and allows the universal forces to operate in obedience to their laws.
An Overmental being like Narad uses the powers of that world to produce from
universal materials his body. Yet, when in it, he does not lose the fundamental
contents of his being, nor the contact with his truer self. Had it been the
creation of inconscient energy, he would not have been able to enter into dense
communion with solid matter. Neither his Word would have had that
effectiveness. But his coming is a “bright arrival”, as Savitri’s mother
… of the lotus-heart of love
With all its thousand luminous buds of truth,
Which quivering sleeps veiled by apparent things.
[8]
And even as he sings
A mighty shuddering coil of ecstasy
[Creeps] through the deep heart of the universe. [9]
The fiery sweetness of the heavenly
sage flows yet through the earthly mould. The possibility of the sublime
lifting up the low and the crude to its wondrous is hinted when this double
identification is established. That itself is a marvel of the occult chemistry
whose purpose is to let what it has created grow into its splendid
substantiality. Ultimately, life must become bliss in bodies made divine. But
the secret of this supreme alchemy is not accessible to Narad; however, he has
an intuition that it can become a reality on earth if death is eliminated or
else given its true form. He knows too that it is Savitri who alone can succeed
in it. She has the strength to bear the assault and also to suffer its pain,
pain lodged since the beginning of this creation in the physical cells.
Transformation is the last alchemy to occur in the total identification of
Savitri’s dynamic will with the Will of the Supreme. We shall see this again in
recognising the greatness of Narad’s action.
About the process of materialisation we may
pick a few hints from what Sri Aurobindo calls “luminous materialisation”. [10]
This materialisation is possible only with the descent of Supermind into the
physical. It will awaken the consciousness which supports and forms there the
vital sheath, the Prana Kosha. When this is awakened, we no longer live in the
physical body alone, but also in a vital body. An awakened consciousness in the
Pranic body is aware of a pervading vital force other than the physical energy,
and can draw upon it to increase the vital strength and support the physical
energies. It is acutely aware of the life soul and life body in our self and
others. The Supermind takes up this vital consciousness and vital sense, puts
it on its right foundation and transforms it by revealing the life-force here
as the very power of the spirit dynamised for a near and direct operation on and
through subtle and gross matter and for formation and action in the material
universe. [11] While this is basically the process of awakening the
conscious-ness with its will put into operation, it must be something similar
in the reverse in sequel of the subtle becoming the coarse, yet without losing
contact with the governing spirit.
There are grades and
grades of occultism. Occultism of the divine Powers is based on unity, in
contrast to occultism of the adverse powers, as for instance in the case of
black magic exploiting the divisive tendencies. Sri Aurobindo explains
in a letter some of the features as follows: “What is more gross can be reduced
to the subtle state and the subtle brought into the gross state; that accounts
for dematerialization and rematerialisation. These are occult processes and are
vulgarly regarded as magic. Ordinarily the magician knows nothing of the why
and wherefore of what he is doing, he has simply learned the formula or process
or else controls elemental beings of the subtler states (planes or worlds) who
do the thing for him. The Tibetans indulge widely in occult processes; if you
see the books of Madame David Nèel who has lived in
Madame David Nèel once
crossed a swollen river in a state of meditation and realised it only after
coming out of it, that she was on the other bank. There is no question of
materialisation and dematerialisation here, but some other force came into
operation during the entire process. In another letter Sri Aurobindo explains
that there are layers and layers in which we live. “By the gross physical is
meant the earthly and bodily physical—as experienced by the outward sense-mind
and senses. But that is not the whole of Matter. There is a subtle physical also
with a subtler consciousness in it which can, for instance, go to a distance
from the body and yet feel and be aware of things in a not merely mental or
vital way. As for mind and vital, they are everywhere—there is an obscure mind
and life even in the cells of the body, the stones or in molecules and atoms.”
[13] Different powers can actuate different bodies differently and the whole is
a complex play of occult workings.
The spiritual seeker Paul Brunton
once had gone to a magician to know if the magic tricks really mean anything.
He wanted to have an actual demonstration from him. The magician asked him to
bring a turkey the next day. Brunton did so. As soon as he entered the
magician’s house, he was told to strangle it to death; he was also told to make
sure that it was done. The dead turkey was laid on the table. The magician did
something and the dead bird revived. It flew to the ceiling and fell down on
the table, once again dead. Brunton saw it and was convinced. When asked how he
could do it, the magician replied that he had brought from the universal a
vital force and put it in the turkey that was lying dead earlier on the table.
But the vital force could not stay in it for too long and disappeared. The bird
was dead again. We are something like that—except for the soul. Masters like
Narad belong to another class. But the grace which we have and which Narad
doesn’t is the precious psychic being, the immortal in the mortal, a being no
bigger than the thumb of a man; it makes us eminent.
Materialisation of a vital force is
well known. Its projection can also be very powerful; it can pass through a
material medium and affect someone standing across it. About the play of vital
force, the Mother narrates the story of stones which fell in Sri Aurobindo’s house
sometime in December 1921. An offended cook in the house employed a magician to
cause harm. But the magician was careful to see that within 25m around Sri
Aurobindo no stone would fall. He employed his magic formula and the little
beings connected with it, “three little entities of the vital” as the Mother
says, became active for some time. “There was one thing I had noticed: it was,”
she continues, “only at the level of the roof that the stones were seen—from
the roof downwards, we saw the stones; just till the roof, above it there were
no stones. This meant that it was like an automatic formation. In the air
nothing could be seen: they materialised in the atmosphere of the house and
fell… There are beings that have the power of dematerialising and rematerialising
objects. These were quite ordinary pieces of bricks, but these pieces
materialised only in the field where the magic acted… There are words and
ceremonies having a certain power… Vital force is necessary, quite a strong
vital power to control these little entities… But upon all these formations,
all these entities, it is enough to put simply one drop of the true, pure
light, the pure white light—the true, pure light which is the supreme light of
construction—you put one drop upon them: they dissolve as though there had been
nothing at all there.” [14]
In the same context the Mother
tells: “When a formation of this kind acts, it goes with a definite purpose. It
has been made with a definite purpose. It acts and when its action is over, it
disappears, it has no longer any raison d’être. It was a formation for a
particular action. When the action is accomplished, the formation dissolves.
There are many other kinds of formations with more or less durable lives… Its
action is accomplished and comes to an end.” [15]
Here the curiosity of a scientist
might arise if the materialised objects have the same physical and chemical
properties like any other natural or familiar object as, for example, in the
case of the stones that fell in Sri Aurobindo’s house. There are siddhas who by
simply waving their hand in the air can produce ashes or can bring out a
wristwatch, as if out of nothing. Are these physical objects as normal in the
sense we understand things? But if materialisation has to have any meaning their
physical characteristics should be just as in things we see around; however, no
physical means can detect the occult or psychic-vital force put into operation,
the force that brings them into existence. When the force that is used to
produce an object is withdrawn, the object also disappears.
It is said that after the
Mahabharata War Yudhishthira, the eldest Pandava, ascended to heaven in his
physical body. In recent times the Marathi saint Tukaram is believed to have
gone bodily to the abode of Vishnu, Vaikunţha. In the Gita we have a beautiful
description of Arjuna’s getting divine eyes, Divya Chakshu, [16] the orbs with
an immortal’s sight as Savitri would put, [17] to witness the cosmic
form of the divine Being; this is not exactly materialisation but is important
in another respect, of the physical becoming capable of holding the spiritual.
The Mother also gave an exceptional sight to Sanyal to see the gold-crimson
body of Sri Aurobindo when he was lying in state after his withdrawal on 5
December 1950. These are extraordinary instances belonging to the higher
category, perhaps just indicating the wonderful things that are present beyond
the ken of our gross physical sight. Narad’s, though not quite a “luminous
materialisation”, [18] is unique in the sense that a conscientious and
upstanding being is capable of working out the process.
Here perhaps it will be quite
pertinent to recall the Vedic prayer invoking peace in every element of this
creation, including the gross. As the play of different forces can enter into
the operation, it is the foundation of peace that alone assures the auspicious
spiritual:
Let
there be peace in the sky.
Let
there be peace in space in between.
Let
there be peace on earth.
Let
there be peace in water.
Let
there be peace in the herbs.
Let
there be peace in trees and plants.
Let
there be peace in the gods of the universe.
Let
there be peace in Brahman, the Eternal.
Let
there be peace in all.
Let
that peace alone be mine.
Narad crosses the region of brilliant
peace and enters the realms of material creation where there is toil and grief
and quest and hope. The gross elements also suffer the impact of these
conflicts and clashes. In fact, it could be the other way round also. Want of
brilliant peace in the elemental states of Matter could be the first cause of
suffering in the physical world and unless that is established nothing
worthwhile can be achieved. Matter formed from such elements naturally gets
loaded with the disharmonious presences without peace in them, presences which
perpetrate everywhere. All our difficulties therefore originate in this stuff
itself, the stuff from which we are made. Invocation of brilliant peace is
therefore a significant occult-yogic aspect if there has to be luminous materialisation.
When this is done in the body’s cells a surer beginning is made towards
transformation.
We are made out of the Immortal’s
substance [19] but subject to the mental and vital forces, quite far away from
the direct action of the highest force entering into creation. In the
earth-field each agency can give rise to a material form and its quality will
depend upon the consciousness coming into play. Mental beings as we are, it is
the Manomaya Purusha who governs our instrumental will and thought and feeling,
prepares our organs of cognition and action, shapes our faculties and our
possibilities. We are so much mind-formed that we cannot see with the “large
eye of infinity”. [20] In the case of Narad who is a spiritual being another
grade, another class and quality, another will, a larger eye than ours, enters
into the working. Form is after all an operation of consciousness and therefore
a richer and subtler consciousness with the necessary tools at its command can
mould it to suit its need. The Platonic demiurge making the idea concrete is a
universal reality which, when founded on brilliant peace, becomes enduring.
Apropos of the formation of the
body, we may quickly look into some aspects which should be of interest in
their fundamental context. Presently, we recognise three forms of Energy: the
Material which the Indian terminology calls as Anna or Food; the Vital-Life or
the Pranic; and the Consciousness-Force or Chit-Shakti. The body is a product
of Matter and has learned to use the material Energy; the universal Pranic can
be tapped in special individual situations; the Chit-Shakti is as yet
altogether beyond its capacity. The pressure of the Pranic has modified the
Material successfully enough for the Matter-Body to advance to the biological stage.
There has to be further advance by the action of the Chit-Shakti’s descent in
the fully Pranified material body. Matter has to progress sufficiently to
receive it. It has to first consent to do so. But the question to be answered
from the Materialist’s point of view is, whether there is anything inherent in
Matter for it to progress in that direction. As there is no conscious will in
Matter as yet, it turns out to be the imposition of Nature’s on it. This
entails opposition and a long list of related problems. If the will of the atom
is wakened the progress can be rapid, sure, infinitely splendid. No doubt, some
coaxing might be needed, but there cannot always be an imposition from above.
Life-Force has used Matter to produce proteins in bacteria, but Matter does not
remain dumb and mute and takes revenge through the process of
decay-disintegration-death, as if there is a fundamental incompatibility
between the two. Life came to change Matter but itself got trapped in it. Nor
can Mind do much in any fundamental way. The issue lies at the basis of this
inconscient creation. Sri Aurobindo writes: “The body-energy is a manifestation
of material forces supported by vital-physical energy which is the vital energy
precipitated into matter and conditioned by it.” [21] The problem is to remove
the obscurity of the gross physical body and make it luminous, make it first
directly instrumental to the higher determinations, open to the superior will,
and it is that which has to be essentially worked out. It must lend itself to
the divine movement and that “is what we mean in our yoga by making the body
conscious,—that is to say, full of a true, awake and responsive awareness
instead of its own obscure, limited half-subconscience.” [22]
Is this possible? Can Matter become
conscious of its own reality? If this cannot happen then there is no hope for
Matter. But it can be made conscious by a yogic identification with it,
assuring that the Yoga-Siddhi is sufficiently strong not to be swallowed by its
hungering obscurity. First the mind of the physical must awaken to receive the
higher power to change it. There is, Sri Aurobindo explains, “an obscure mind
of the body, of the very cells, molecules, corpuscles. Haeckel, the German
materialist, spoke somewhere of the will in the atom, and recent science,
dealing with the incalculable individual variation in the activity of the
electrons, comes near to perceiving that this is not a figure but the shadow
thrown by a secret reality. This body-mind is a very tangible truth; owing to
its obscurity and mechanical clinging to past movements and facile oblivion and
rejection of the new, we find in it one of the chief obstacles to permeation by
the Supermind Force and the transformation of the functioning of the body. On
the other hand, once effectively converted, it will be one of the most precious
instruments for the stabilization of the supramental Light and Force in
material Nature.” [23]
The problem is therefore of
awakening the will of the atom. With that awakened will can come the true new
body. There will be a constant materialisation, constant renewal of the
luminous substance that will go to make this body. Not that renewal does not
occur in our bodies; in fact, the cells are constantly getting renewed because
of the inherent process of decay-decomposition-death. But in the new body these
processes by definition will not be present when it will be governed by the
Supermind. There will be no renewal of the type we think, but the body will
always be responsive to dynamism of the truth-conscient will. Such could be the
true destiny of the body, in its resplendent golden form, hiraņya tanu.
About the possibility of achieving
this alchemic transformation, the Mother says: There is a whole science, “a
science which must itself be perfected, completed, and which will obviously be
used for the creation and setting in action of new bodies which will be able to
manifest the supramental life in the material world.” [24] This is what she was
busy with during the period of her Cellular Yoga which began after the descent
of the Supermind on 29 February 1956. The science she had discovered and with
which she was engaged to make it perfect and complete was unique: she
surrendered herself entirely to the Supreme and made her will one with the Will
of the Supreme. It is that Will she invoked in the Will of the Atom. The thing
had to be done on a physical plane and she was to do it. She did it.
If Narad had a perception of some
of these ramifications, then we must really admire him, applaud his visit to
King Aswapati’s palace in Madra on the banks of Alacananda, long ago in the
pre-historic time. No wonder he should have thought it worthwhile to undergo
the difficult process of assuming a corporeal form! No wonder he should have
timed his visit so perfectly, just an hour before the arrival of Savitri after
meeting Satyavan in the Shalwa lands where were “disclosed to her the mystic
courts” [25] of happiness. “Love in the wilderness met Savitri”, [26] but she
should also set herself to do the difficult Occult-Psychic Yoga to gain power
to conquer Death. The fruitful visit of Narad promotes this possibility.
RY Deshpande
[1] Savitri, p. 369
[2] Ibid., p. 290
[3] Ibid., 375
[4] Ibid., p. 370
[5] The
Upanishads, p. 195
[6] Mundaka
Upanishad, II: 2.10
[7] Savitri, p. 420
[8] Ibid., p. 417
[9] Ibid
[10] The Life
Divine,
p. 989
[11] The
Synthesis of Yoga, pp. 872-73
[12] Letters on
Yoga,
p. 215
[13] Ibid., p. 352
[14] Questions
and Answers, CWM, Vol. 6, pp. 57-63
[15] Ibid., p. 43
[16] The Gita, XI:8
[17] Savitri, p. 370
[18] The Life
Divine,
p. 989
[19] Savitri, p. 370
[20] Ibid., p. 696
[21] Letters on
Yoga,
p. 346
[22] Ibid., p. 348
[23] Ibid., p. 340
[24] Questions
and Answers, CWM, Vol. 9, p. 86
[25] Savitri, p. 391
[26] Ibid.
Source: This is Chapter IX of the author’s book entitled Narad’s
Arrival at Madra published by the Sri Aurobindo International Centre of
Education, Sri Aurobindo Ashram Pondicherry (2006). It is based on the opening
passage of 83 lines of the Book of Fate of Savitri. As it is dealing
with the Sankhya process of materialization, I’m reproducing it here in the
context of the discussion at
http://www.mirroroftomorrow.org/blog/_archives/2009/1/2/4042583.html
where we have very valuable details about
the nature of the physical reality behind the gross formation with which the
physical science is familiar. Thanks to Pavitra for keeping a record of the
conversation he and a couple of other disciples had with Sri Aurobindo in 1926
just a few months before his retirement to concentrate on the work of the
supramental descent in the bodily material. There are a few chapters in the
book discussing this topic from various angles and these will be serialised to
have a comprehensive idea of the whole thing as far as possible for us.
The previous chapter, Chapter VIII, has already appeared
at
http://www.mirroroftomorrow.org/blog/_archives/2009/1/2/4042583.html
Chapter VII is at the following:
http://www.mirroroftomorrow.org/blog/_archives/2009/1/12/4053693.html
The next chapter, Chapter X, was posted sometime ago in
the context of materialization according to physics:
http://www.mirroroftomorrow.org/blog/_archives/2008/12/6/4008830.html